DAVID'S Return FROM HIS BANISHMENT. Set forth in a SERMON for the Return of his Sacred MAJESTY CHARLES the II. And Preached at St Maries in OXON. May 27. 1660. By FRANCIS GREGORY Master of Arts, and Schoolmaster at Woodstock in the County of OXON. OXFORD. Printed by Henry Hall, Printer to the UNIVERSITY 1660. To the Right Worshipful Sr THOMAS SPENCER Knight and Baronet; And EDWARD ATKINS Esquire, Counsellor at Law, Being Burgesses in Parliament for the Burrow of Woodstock in the County of OXFORD. GENTLEMEN, HIs Sacred MAJESTY's long Absence, being the fruit of our sins, was also, and that deservedly, the subject of our Sorrow: His MAJESTY's late return, being, as we hope, the Answer of our Prayers, is now, and that deservedly too, the Matter of our Joy. The Argument of this Sermon, is, the return of David, King of Israel, to jerusalem; and to whom can I then present it, but to You, who have been Instruments, of our Choice, but in God's hand, to bring back our David, King of England, to his jerusalem too. I dare not expect your Patronage for this poor Discourse; I humbly beg your Acceptance: in my own and our Corporation's name, I offer you this Mite of Thanks, instead of a Talon of Debt. I do, and ever shall want, Ability to make a Payment; but, I hope, I shall never want Ingenuity to make an Acknowledgement. I can do no more, but beg a blessing upon your Persons, Families, and consultations for the establishment of this Church and Nation upon the sure foundation of Truth and Peace. Your Worship's most Engaged Friend and faithful Servant F. GREGORY. To the Reader. Christian Reader, I Have formerly published several Sermons from the Pulpit, but none from the Press, till now. Empty Discourses may be heard, though naked Discourses would not be seen. Some Sermons, like Travellours, dare pass along, where yet they dare not dwell. My Sermons crowd among those, that dare venture one Hearing, but not abide a Trial. However, I am now resolved to venture my Credit among the People, lest I should seem, to have forgot my Loyalty to my Prince. I have sent this Sermon abroad to mind the Nation, what God himself hath done, and what he requires us to do, for our KING. I confess, this Sermon hath in it little, but Truth, to encourage me to Print, or Thee to read it; the subject indeed is high and Royal; but the Style too low and mean; The matter of it is the Glory of our Nation, but the Form, I fear, will render it the Readers Toedium and the writers blush; however, as I do not at all expect thy Applause, so do not I much fear thy Censure; sure I am, this Discourse deserveth neither; not thine Applause, because 'tis Plain; not thy Censure, because 'tis honest. It was not penned altogether ex Tempore, yet much of it without due deliberation. It was put into the Oven, but had not time to be thoroughly baked; I made all possible haste, that I might be among those that fetched back David. Thou wilt find more of the Authors affection, than Judgement; more of his Heart then his Head therein. Such as it is, the Printer puts it into thy Hands, with this Request: for the Occasion of this Sermon, bless our God; for its failings, excuse the Author. Farewell The Lords and thine F. GREGORY. 2 SAM. 19 30. And Mephibosheth said unto the King, yea, let him take all, for as much as my Lord the King is come again in peace to his own house. THe Text containeth that submissive answer, which Mephibosheth, a loyal Subject, returned to David, his lawful Sovereign. It was lately David's lot to be banished from his Throne; in the time of David's exile, poor lame Mephibosheth through the treachery of Ziba is forced to continue at jerusalem; Ziba, his servant, becomes his accuser; to gain his estate, he slanders his person; to make him a beggar, he represents him as a Traitor; by a false impeachment of Treason Ziba gains those lands for himself, which he had lately managed for his Master: Well, David returns, Mephibosheth clears his innocence's, yet not his estate: David still leaveth one half in the hand of Ziba: Thou and Ziba divide the land: well, but how doth Mephibosheth bear it? vers. 29. David had now recovered his own right, and is Mephibosheth content, that David should give away his? Surely, Mephibosheth being the Grandchild of a King, the Son of a Prince, and the sole Heir of both, his estate must needs be somewhat considerable: now, to lose hut on● half of a fair estate were a loss that every man would not bear, and how doth he? Why, to manifest his l●ve to David's person, to testify his joy for David's return to his Throne, he is wil●ing, upon that account, not only to part with half, but all: so runs the Text: And Mephibosheth said unto the King, etc. The Text containeth two General parts. 1. A Preface; and therein the Persons concerned as the Subjects of this Discourse, and those are two: Mephibosheth, and David; a Subject and a King; Persons indeed of different degrees, yet joined in the Text: And Mephibosheth said unto the King. 2. The Substance of Mephibosheth's answer to King David: and therein are four things considerable: 1. The title, which he giveth him: My Lord the King: 'tis not, David a tyrant: David thou man of blood; O no, 'tis for a railing Shimei thus to blaspheme the Lords Anointed; Mephibosheth knoweth no such language as this is; David indeed had done enough to provoke Mephibosheth against him, & yet Mephib●sheth knows no title for David, but this: My Lord the King: the note from hence is this: That th●re is a great respect, rev●r●nce, and honour due to the Davids of God; to the persons of Kings and Princes. 2. David's exile, David's banishment from his Court and Throne, My Lord the King is come again: The expression implieth, that David had been absent, David had been driven from jerusalem; David's Sceptre was even now in another man's hand: David's house was ere while in another man's possession: there was an Absalon, that even now was got upon David's Throne: My Lord the King is come again: if so, 'tis clear, that David had been forced to fly: the note from hence is this, That God sometimes is pleased to suffer his own Davids, his Anointed one's, even the choicest of Kings and Princes, to be banished from their Courts and Kingdoms: David was none of the worst of Kings, and yet this David was driven away. 3. David's return, David's restauration to his Throne: and therein are two things considerable: 1. The manner of David's return: My Lord the King is come again in peace: 'Tis mentioned as a singular mercy: my Lord the King is come again: there's much in that, yea but, my Lord the King is come again in peace: O that, that's blessed news indeed! David's absence had been Mephibosheth's sorrow, yea but David's return in peace proveth his joy: the note from hence is this: That for God to restore his Davids, his anointed ●n●s, to their crowns and Kingdoms, but especially in peace, is a signal mercy, a singular ground of joy. 2. The place, to which David was now returned, and whither's that? 'tis not said, My Lord the King is come again to jerusalem: 'tis not said, My Lord the King is come to such or such a Noble man's house; but, to his own house: the note from hence is this: That the Lands and Houses, which belong to the Crowns of Princes, are such, as they may justly call their own. That Palace, where David dwelled at jerusalem, in Scripture language, is here said to be, His own house. 4. Mephibosheths' loyalty towards his Sovereign, David indeed is now returned, but what is that to Mephib●sheth? why, alas! David still giveth away half his inheritance, and what saith he? yea let him take all: as if he had said, is it like to go well with David? why, then 'tis no matter how it goeth with me; is the Church and Nation like to become a gainer? what then, though Mephibosheth prove a loser? here●s my joy, My Lord the King is come again in peace to his own house; and if so, let him take all. The note from thence is this, That the restitution of a Gracious Prince to his Throne, is a mercy to be entertained with joy, even though it tend to a man's own● personal loss and disadvantage. Mephibosheth cannot but joy for David's return, though he himself become a considerable loser. 1. Doctrine. That there is a great respect, reverence and honour due to the Davids of God, to the p●rsons of Kings and Princes. See this in two particulars; 1. There is an humble deportment, a reverential behaviour used by the Saints of God towards Kings and Princes. Nathan bowed himself 1 Reg. 1. 23. before the King. no posture of body more reverend than this; Saints bow to God, Nathan bowed before the King; but how low did Nathan bow? Why? with his face to the ground. Surely, Nathan himself was a person of Honour, not only as a Saint, but as a Prophet too; Prophets were the Anointed one's of God as well as Kings; but yet the Mitre falls before the Crown; if the Prince sit upon the Throne, the Prophet must lie at his footstool: But why do I speak of Nathan? Bathsheba bowed and did obeisance to the King: 1 Reg. 1. 16. Bathsh●ba looks upon David, not only as her husband, but as her S●v●raigne too; with David her husband she might be familiar; but with David her Sovereign she dares not be irreverent: there was indeed a conjugal union, and yet a civil distance between them: Bathsheba, as she was David's Spouse, lay in his bosom; but, as she was David's Subject, she lieth at his feet, but why all this? Doth Nathan only court his Prince? doth Bathsh●ba but compliment with her husband? surely no; they both understood the Prince's honour, and the Subjects duty. 2. There are titles of honour bestowed upon Kings and Princes: see this in two Particulars; 1. M●n, good and bad, Saints and sinners, bestow these titles upon them: when Princes have been holy, even sinners have given them honour; and why so; surely, not for their holiness, but for their Majesty. Again, when Princes have been unholy, even the Saints of God have showed them respect; And why so? Surely, not because they were sinners, but because they were Sovereigns. My Lord the King, saith David to Saul; Saul was none of the best of Princes, at , he was not so to David; Saul doth not the duty 1 Sam. 24 8. of a King, and yet David will do the duty of a Subject still: Saul hath not one good word for David, and yet David hath still a title of Honour for Saul, My Lord the King: and why so? Surely, 'twas not courtship, but duty; it was not slattery but loyalty; had David shown less respect to Saul his Prince, he had showed himself, not only less a Subject, but less a Saint. 2. God himself bestows these titles upon them— It's true, Saints may bestow respect where 'tis not due— Yea, but where God bestows honour, he there makes it due— They are not afraid to speak evil of dignities— Men may speak evil of princes, but God 2 Pet. 2. 10. calls them dignities still — I have raised thee up— Saith God to Pharaoh; if Pharaoh be a king, though but a bad one, yet God owneth him as a man raised up by himself; well, but to what doth Rom. 9 17. God raise up Kings? Surely, not only to their thron●s, but to their titles too, and what are they! — My lord th● King is as an 2 Sa. 19 27. angel of God— That's a title of honour indeed, but who bestows it? alas! 'tis Mephibosheth a poor mortal man; yea but when once God comes to bestow titles of honour upon Kings and Princes, He speaks at another rate, and how is that? — I have said, ye are Gods,— Surely, there's no title so high as this, that God, who Psal. 82. 6. numbers himself among Kings, is also pleased to number Kings among Gods— Deus immortalis rex, rex mortalis Deus— God is an immortal King, the King is a mortal God; God is pleased to borrow their name, and to l●nd them his— I have said, ye● are Gods— 'tis observable, that this title is bestowed upon wick●● princes; Kings, that are as devils in practice, are mentioned as Gods in place. Now, if Kings and Princes receive their titles of honour from God and men, from Saints and Sinners, 'tis an argument, that there is a reverential respect belonging to them. But, you'll say, why so? I answer; Reasons. 1. God commands it — Fear God, Honour the King— Quisquis deum timet, etiam regibus honorem habebit— Saith Calvin; 1 Pet. 2. 17. never did man truly fear God, but he likewise honoured the King. But what if King's prove Tyrants? Why, Etiam tyrannis, qui imperium obtinent, honour habendus— Saith he; Princes, if tyrants, yet because Princes, must be honoured still— God hath made Kings and Princes, as the fountains, so the objects of honour too; Men may receive honour from them, but men must give honour to them; if the King honour us, that is his favour; but if we honour him, that's our duty, and that because 'tis God's command. I read of persons highly honoured at the command of men; Pharaoh commands to honour joseph, and what followeth?— Gen. 41. 34. The people cry before him, bow th● knee— A Prince honours a Subject, the King makes him a knight, a Lord, an Earl, and what then? Why, we respect that man as a Knight, a Lord, an Earl,— Thus shall it be done to the man, whom the King delights Est. 6. 6. to honour— Yea, but shall not much more be done to the man whom God delights to honour? O Surely, if the Prince's honour be the command of God, to deny that honour, must needs be the Sin of man. 2. Kings and Princes are of God's ordination— The powers that Rom. 13. 1. be, are ordained of God— 'Tis not said— The powers, that are righteously exercised, but the powers that be— God owns them all, By me Kings reign: 'tis not said, Good Kings, righteous Kings, Prov. 8. 15. but Kings in the general; Non fortuitò ●vecti sunt magistratus ad honorem, sed Dei provid ntiâ, saith Calvin; 'tis not Chance, but Providence; 'tis not Fortune, but God, that advanceth Kings and Princes: I have raised thee up, saith God to Pharaoh: if Pharaoh wear a Crown, 'tis God that sets it upon his head; if Pharaoh manage the Sceptre, 'tis God that puts it into his hand. Malis dominand● potestas non datur, nisi summ● D●i providentiâ, saith Austin, the most unrighteous Kings receive their power from the most righteous God, Qui imp●rium d●dit Augusto, them & N●r●ni▪ Qui Constantino Christian●, ipse Apostatae juliano, saith that Father's That God, who set up Augustus, one of the b●st of the Roman Emperors, did also set up N●ro, that monster of men, that same God, that exalted Constantine a Christian, did also exalt julian an apostate. The Heathen confessed this truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Kings are from God; and if so, if Princes bear the stamp, the image, the institution of God, they must needs be persons of Honour. 3. Kings and Princes are supreme. Let every soul be subject to the higher powers. Surely, if every soul must be subject, it seems Rom. 13. 1. there's no soul equal: well, but who are Paul's higher powers? doubtless, the higher powers at that time were the Roman Emperors, Kings and Princes: So Peter seems to tell us, Submit yourselves; to whom? whether to the King, as supreme: there lieth in the 1 Pet. 2. 13. words an exhortation and an argument to press it, Submit yourselves to the King, there's the exhortation; to the King as supreme, there's the argument. 'tis not said, submit to the King, as holy, as righteous, but as supreme. I know, 'tis a question, an dominium fundatur in gratia? but surely, dominion in the King, obedience in the Subject, are both founded not in the Prince's holiness, but in his Supremacy. I shall not dispute, whether this text doth ponere or supponere, whether it barely supposeth, or peremptorily affirmeth the King to be supreme; only thus, the usual supremacy of Kings is that, which another Scripture seemeth to assert, It shall bring him to the King of terrors. Death is here styled the King of terrors, what is that? surely, that which the Philosopher means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joh. 18. 14. the suprem●, the highest, the greatest of terrors; if the King be not supreme, there's little savour in that expression. I find, supremacy is that which Kings challenge, and are loath to part with. Pharaoh indeed imparts much of his honour to joseph, but yet he tells Gen. 41. 40. him, I will be greater in the throne than thou. joseph was high, and yet still but the Second man in the Kingdom. Nay more, supremacy 2 Sam. 12. 7. is that, which God seemeth to ascribe to Kings and Princes, I anointed thee King over Israel, if David be King, then is David over Israel; Rex omnibus maior, solo Deo minor, saith Tertullian, these Gods on earth know no superior, but that one God in heaven. Hence is that of Saint Austin: Rex semper honorandus, si non propter se, at tamen propter cr●inem: Kings are for ever persons of honour; if not for their Goodness, yet for their Greatness. There is an honour due to inferior Magistrates, but surely to the Prince much more: if there be a glory of Stars, there must needs be a glory of the Sun: If the little hills be exalted, doubtless the mountains cannot lie low; if there be an honour due to a judge upon the bench, O then what honour is due to the Prince upon the Throne! But, 4. Kings and Princes are Persons of value: caeteris paribus, none so considerable as they: that, which makes things respected, is their value; and who is so valuable as Kings? God valueth none so much as Kings and Saints. 'Tis with men, as 'tis with a set of counters: 'tis true, if counters be shuffled together in a Box, they are all alike: so here, if the Prince and the Peasant be shuffled together into their graves, their dust is equal: but now, if you cast an account, this counter stands for one, but that for ten; this counter stands for hundreds, but that for Thousands: 'tis thus with men: in the world God hath the accounts of his Providence to be cast, the poor man stands for one, but the rich man stands for ten; the Noble man stands for hundreds, but the Prince for Thousands: so did David, Thou art worth ten thousand of us: But why so? Surely David, whilst a Shepherd, stood but for unities, yea but David, when once 2 Sam. 18. 3. a King, stands for thousands: David, considered as the Son of jesse, stood but for single ten at most: yea but David considered as the Lords anointed, stands for ten thousand at least. Now, if things be respected for their value, why not persons? None so considerable as Kings, and if so, who so honourable as They? 5. Kings and Princes have an honourable station here in the world: see this in three particulars: 1. The trust, which God reposeth in Kings and Princes, is a trust of honour. God counts himself honoured, when we trust him: if a friend dare trust us with his silver and gold, it is our honour. In the Courts of earthly Princes, places of great trust are places of honour too; 'tis a man's glory to be entrusted with the Prince's Seal, with the Prince's treasure; now Kings, under Christ, are the great trusties of God, they are the Lordkeepers of heaven, Cust●d●s utriusque tabulae; they are the Lord-tr●asurers of heaven: God trusts them with his treasure, his jewels, his Saints; God trusts them with our estates, our liberties, our lives, our religion, our souls, and what trust like this? 2. The relations of Kings and Princes are relations of honour. The Kings of Israel are styled the heads of the tribes of Israel: and surely, no member so honourable as the head; Princes wear their crown●s not in their hands, but upon their heads; 'tis the head that deserveth this honour. King's shall be thy nursing fathers: Kings are Father's, there's their Relation; they are Nursing fathers, Esa. 49. 23. there's their Trust. 'tis an honour to be the father of a child, but what is it to be the father of a country? such a father can never want an heir, and such a father should never want an honour. 3. The employment of Kings and Princes is an employment of honour. Men are honourable, not always for what they are, but for what they do; 'tis not so much the man, as the man's employment, that challengeth our respect. Not joseph a prisoner, but joseph Pharaoh's Lord high steward, is the man that is honoured. Men ignobly born, wrapped in rags, if called to some high employment, may wear their scarlet robes, as persons of honour: well, but what employment so high as that of Kings and princes? 'tis an employment of honour to be the governor of a town or a castle, but what is it to be the governor of a Nation? King's are the viceroys of heaven, God's vice-gerents upon earth, he is the minister of God: God owns Rom. 13. 4. Psal. 18. 50. Kings as Deputies o● his, great deliverance giveth he to his King: and why his? surely, his by patent, his by delegation. Our ministers are the ambassadors of Christ, our Princes the deputies of God. The Minister entreats, the Prince commands, and both in the st●ad of God, Ye●jud●e not f●r man, but for the Lord, what is that? surely, 2 Chr. 19 6. as for the glory, so in the room of God. Now is there not a respect due to Kings and Princes for this? we give a respect to the Major of a Corporation, and why so? possibly the man's but a beggar, possibly the man's but a scandalous sinner; yea but he is the King's Psal. 49. 20. Lieutenant, he represents the Prince, and for that we respect him: so here, should Kings and Princes be naught, yet they are God's vicegerents still; consider them as men, so they may be vile; consider them as Magistrates, so they must be honourable. Man being Psal. 49. 20. in honour, and having no understanding, is like the beasts that perish. The text implieth, that a man may be without understanding, without Grace, and yet be a man in Honour still. 'Tis true, the Prince's sin may degra●● him, in God's account, even below the Condition of beasts; yea but the Prince's Place and Employment exalt him above the common Condition of Men. Uses. 1. Of Information. Is there indeed a great respect, reverence, and honour due to Kings and Princes? then surely this Doctrine informs us how much those persons are too blame, that deny this reverential respect, that justly belongs to the Lord's anointed. See who they are in three particulars. 1. Men are too blame, that entertain dishonourable thoughts of, and disloyal wishes to their Kings and Princes, Curse not the King, Eccl. 10. 20. no not in thy thought. God layeth a restraint, not only upon our words and actions, but even upon our thoughts. It's true, high treason consisteth in words and actions, but yet there is a p●tty Treason even in thoughts, How long will ye imagine mischief against a man? What man doth David mean? surely, himself the king. 'tis a sin Psal. 62. 4. not only to do, but to imagine mischief against the Prince. Indeed there's little danger in thoughts alone, but yet in thoughts alone there is much of sin. Treason only in thoughts hurts not the Prince its Object, but still it doth hurt the soul its subject; Bl●sse them that Mat. 5. 44. curse you, yea that is Christian; yea but to curse them in thoughts, whom we stand bound to bl●sse, that is devilish. 2. Men are too blame, that speak unadvised words concerning Kings and Princes. They are not afraid to sp●ak evil of dignities; They are not afraid, but the expression implieth, they should be 2 Pet. 2. 10. afraid. That God who holds our hands, doth also stop our mouths, Who may say to a King, what dost thou? 'tis not, who dares say? but who may say! who ought to say? So Elihu interprets it, Is it fit Eccl. 8. 4. to say to a King, thou art wicked, and to Princes, ye are ungodly? 'tis not said, is it safe to say? but, is it fit to say? It implieth that in job. 34. 18. saying so, there is not only danger but sin, Thou shalt not revile the Exod. 22. 28. Gods, nor curse the ruler of thy people; to speak against the King, is to sin against the Lord. God himself hath tied our tongues, and yet alas! how do tongues break out in this particular? Come out, come out, thou bloody man, thou man of Belial: that is Shimei's language 2 Sam. 16. 7. to David King of Israel; well, and what hath been our language to David King of England? It's true, David King of Israel had his sins, and David King of England had his miscarriages too; but yet remember, the spots of Princes are magnified by the person that wears them. That which looks but like an Infirmity in the Subject, in the King would look like a crimes a freckle in the face is more visible than a scar in the foot. I am persuaded, that day, that England lost the latest of her Kings, that day the world lost the best of its Kings. 'tis not easy to say, whether he were more patiented in his sufferings or innocent in his do; 'tis not easy to say, whether he were the better King, or the better Christian. Well, what language found our England's David from amongst us? Come out, come out, thou oppressor, a way with a Tyrant; Yea, but why a Tyrant? why an Oppressor? surely, since his death England hath stoutly born more heavy burdens then ever; and that looks like an argument, that the King of England had not cracked our shoulders & broke our back, Oh no, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Dog's bark at the M●on, and why so? the moon indeed hath some spots, but yet the Dogs do not bark at the Moon upon that account, it may be her light offends them; surely, it was not the spots, but the Glory, the honour, the dignity of his late Majesty, that made the dogs so bark at England's Sun. Alas! alas! such bitter language was intended as his reproach, but it proves our shame; we fought against his authority with swords in our hands, there's our rebellion; we fought against his name and honour with swords in our mouths, there's our Blasphemy. 3. Men are highly too blame that act against their Kings and Princes. If it be a sin to think, what is it then to speak? if it be a sin to speak, what is it then to act? and yet alas, such men have been amongst us! Submit yourselves to the King, saith God, rise up against the King, say men; Honour the King, saith God, reproach the King, say men; Pray for the King, saith God, pray against the King, say men. Surely, men do not well remember that o● the Apostle, whosoever resisteth the power, resisteth the ordinance of God: it's true, men make the crown, 'tis God that makes the King; to melt the Rom. 13. 2. crown, is to destroy but the workmanship of man, to make away the King, is to destroy the workmanship of God; 'tis that which we have done both ways, we have made away both King and crown. I read, how tender David was in this particular, God forbidden, that I should stretch forth mine hand against the Lords anointed. David had 1 Sam. 24. 6. now King Saul in his power, but yet he spareth him, and why so? alas! if David had killed Saul, being his enemy, it had been cruelty, and yet that David spared him, being the King, it was not mercy, but Loyalty and justice. The text tells us, that when David cut off the skirt of his Soveraigne's garment, his heart smote him; you will say, why then did he do it? Surely, to evidence, that although King Saul was a persecutor indeed, yet Subject David would be no Traitor; sure it is, when David cut off Saul's skirt, he might as easily have cut off his head, as we have done; but the Lord forbidden, saith David: if David took up arms, he used them not to destroy the life of his Prince, but to defend his own. David well understood, that for him to murder Saul, would be a Treason against his Sovereign, a sin against his God, a wound to his own soul! 2. Use of Exhortation. Is there indeed a great respect, reverence & honour due to Kings & Princes? is it that which God himself requires? O then be exhorted 1. To mourn over and beg pardon for the sad miscarriages of England towards the Lords anointed one's. We are bound to honour our Kings and Princes; well, and how have we done it? Murder the Father! banish the Son! is this the honour we own them? are our solemn oaths and covenants come to this? we swore to preserve his Majesty's Sacred person, and yet we have killed him; when we swore to make him a Glorious Prince, did we intent to make him a Glorious Martyr too? surely, Martyrdom it was upon his account, though murder upon Ours. Alas! to bring a Prince from a Palace to a scaffold, from a Throne to a block, is this the duty that God requires from Subjects? shall I show you the foulness of that act in 4 Particulars? 1. 'twas an act of high Injustice. You will say, against whom? I answer, against God and Man. 1. Against God. Kings are Gods Deputies, and is it just with man to remove them? King's are God's Vicegerents, and is it just for man to pull them down? O surely, Kings are accountable to none but God, who gives them their commission; Reges in ipsos Imperium est jovis, saith H●race, that God alone, who exalts the Prince, hath power to degrade him; for men to depose and execute Princes, is boldly to invade the right of God, the Prerogative of Heaven. 2. Against man: I mean both King and Subject. 1. 'twas an act of high Injustice against the King himself. Alas! our King lost his precious blood, as no Subject can ordinarily lose a penny: what a subject loseth, he loseth by law, he must lose by the judgement of his Peers; well, and by what law did our King lose his life? not by the law of heaven, that commands an honour; not by the law of England, that requires obedience; well, but was he judged by his Peers? surely, Kings have no Peers at all; but however, was he judged by his Nobles? surely no, of all the Nobles, Barons, Earls, Marquesses, Dukes of England, I think, there was not so much as one among the judges of the King: O no, those stars hide their faces, and would not see their Sun eclipsed. It was the Shrub that pulled our C●dar down; they were but whelps that tore out our Lion's throat; it was the dirty foot that kicked off England's royal head; Our Gracious Prince, that died without a law, without a Legal jury, died with as much injustice as innocence. 2. 'twas an act of high injustice against the Subject: when England lost her King, subjects as children lost their father; we have smarted under the lash of step fathers ever since: when England lost her Prince, subjects as sheep lost their shepherd, and have not the wolves devoured us ever since? when England lost her Sovereign, subjects as members lost their head well, suppose England deserved this loss, yet what have our neighbour-nations done? had it been just for English men to kill the King of England, yet was it just for us to kill the King of Ireland, the King of Scotland too? if we must needs behead ourselves, yet must we behead our neighbour's too? O dismal stroke! O act of injustice! an act that renders three nations fatherless at one blow. But 2. 'twas an act of the greatest cruelty imaginable. Had the death of the King been just, yet it had been cruel too; indeed, Judges must be just, but still Judges must not be cruel; as to the act itself, justice was but pretended, but as to the circumstances of the act, the Cruelty was Real: 'tis resolved, the King must die, but when and where? 1. Wh●n must he die? why, the third day after his sentence: A short time, you will say, for a King to set his house in order, to dispose of three Kingdoms; but as to that, his enemies resolve to do it for him, he needs no longer time on that account; well, but the King must die the third day, alas! a short time of repentance for so notorious a sinner as his enemies made him; had not the King's innocence been greater than the mercy of Rebels, they took the speediest course to turn his body into the Grave, and his soul into Hell, the same moment: tell me, what though justice must be done ●● the body, yet is there no charity to be showed the soul? if the King be unfit for earth, yet let him have a little longer time to prepare for Heaven: O no, there is no reprieve, no not for a day, though the Saints of God begged it with Tears. But blessed be God, our King was fit to die, and upon that account, had no more need to desire, than his enemies had will to grant, the least delay. 2. Where must he die? alas! at his own door. When he was dead, he might not be buried in his own proper grave; but when he is to die, that is to be done at his own gate. Poor Prince! the place of his Royalty must be the place of his Execution. Well, and was there no place could serve but this! Surely, 'tis that which must needs embitter his death the more; at one view he is forced to behold his f●rmer Glory, and his present Calamity; did not the very place minister an occasion to the King of such thoughts as these? alas! I was once a King, there stands my Palace! I am now a condemned prisoner, lo, here is my Scaffold! I ●nce lived as a Prince, yonder is my Throne! I must now die as a Malefactor, lo, here is my bl●ck! I once lived as England's lawful Sov●raigne, yonder my Nobles were then about me! I must now die like a Tyrant, behold my Executioner! Alas! Poor Prince! but O cruel Subjects! before he shall die, he must be minded in what P●mp ●e had lived: at ●nce he must see the axe and the Sceptre; to make him a complete, not only man, but Prince of sorrows; he must not lose his head, till he once more view his crown, that adorned it. 3. 'twas an act of scandal to the Church of God amongst us. That blow, that struck off our Prince's head, did even strik●●ut our religion's breath; when our King lost his life, our religion lost her Glory too. The deposing, assassination, murder of Kings is a doctrine which we condemn but practice; 'tis a doctrine that Protestants father upon Rome, but now have found in England. The Primitive Christians never owned it, Rogamus, Auguste, non pugnamus, that is their language, O Augustus, we do not fight with swords, but beg with tears; and why so? surely, not for want of pow●r, but for want of will, so Tertullian, Vis nobis non deest vel numerorum, vel nummorum, we want neither money nor men, we might rebel, but out of conscience dare not. Had our Gracious Sovereign been a real Tyrant indeed, yet he was a Protestant still; we should have spared him, if not upon his own, yet upon God's account; for doubtless, it had been more honourable to our Religion, for us to have suffered under him, then for him to suffer under us. 4. 'Twas an act, that brought a further Gild of Blaud upon the Nation: alas! there had been too much blood spilt on English ground already; Subjects had lost their blood, the Kings might well have been spared; we had opened veins enough, That V●na Basilica might have been let alone: surely, the guilt of blood is guilt in Grain; 'tis no easy thing to wash it off: Deliver me from bloudguiltin●sse, O God, saith David: David was guilty of Adultery, as Psal. 51. 14. well as Murder; yea but 'tis this Murder, this Blood, which he had shed, that dogs him, and sticks upon his conscience: well, and whose blood was it? why, the blood of Vriah, the blood of a Subject: now, if the blood of Vriah did so torment King David, O how would the blood of David have tormented some poor Vriah? if comm●n blood be precious, how precious is blood Royal? surely, England can give but a sad account for the blood of Martyrs in former ages, for the blood of Saints in latter times, and how then shall we account for the blood of the Lord's Anointed? but O that every eye, that saw this horrid act, could bleed! that every ear, that heareth it, could tingle! that every heart, that doth but think of it, could mourn before the Lord! But 2. Be exhorted to give respect, reverence, and honour to our Sovereign Lord the King: and that upon a threefold account. 1. Consider, 'tis that we own Him, Suum cuique tribuere, To give every man his own, is but common justice, Render to Caesar Mar. 12. 17. the things that be Caesar's: You will say, what are Caesar's things? Surely, if the Apostle be a competent Judge, Honour is one: Render Honour to whom Honour is due: well, and whose due is it? Rom. 13 7. Pet. 2. 17. Honour the King: Honour is the King's due, and the Subjects debt. We can make some conscience of other debts, why then not of this? Money we pay where Money is due; Rend we pay where Rent is due: why then should we not pay Honour where Honour is due? Sure I am, if we own any debt in the world, this is one: 'tis a debt which we have promised to pay; nay more, we have entered into bond to pay it: tell me, are sacred▪ Covenants bonds or no? are sacred Oaths obligations or no? if these things be obliging, is not England bound to pay this debt of Honour? We stood bound to pay this debt to our former Prince, and doubtless, what we left unpaid to the Father, we are concerned in justice to pay to the Son and Heir: if we formerly miss our day, and for want of payment forfeited our bonds, we are now concerned to pay both Principal and interest. 2. Consider, our Sovereign Lord the King is a fit object of Honour, I mean not only as a Prince, but as a Saint; not only as a King, but as a Christian; not only as a Christian, but as a Protestant: 'tis said of all hands, and believed, that a person he is of Choice endowments; that God, who now hath made him Great, we trust, long since hath made him Good; God hath given him, as a Crown, so an Head fit to wear it; as a Sceptre, so an Hand fit to manage it; Heaven crownes His Head with Gold, but his Heart with Grace: His Honour, His Life, His Soul seems dear to God; 'tis little less than a miracle, that in England, I mean, at Worcester, God preserved His Life: 'tis little less than a miracle, that in France and Spain God preserved his Religion: you will say, our Prince in England could not want for dangers, who aimed at so much as He? again, our Prince in France and Spain could not want for temptations to Popery: O no, He had enough and strong ones too: now may we not say in truth, the preservation of his life, in the midst of so great dangers, argueth a strange providence of God about Him? but, the preservation of his Faith, in the midst of such temptations, argueth the special Grace of God within Him? Tell me, doth He not seem settled in the Protestant religion, that could not be shaken either by the temptations of Papists abroad, or the discouragements of Protestants at home? Had our King turned Papist, 'tis probable, that the Pope had brought him in through a S●a of Blood. but through mercy, our Prince continueth a Protestant still, and as a reward of his Faith and Constancy, God brings him in, in peace; Now, can we doubt our Prince's Religion still? Surely, if the regaining of three Kingdoms could not remove him, there is nothing else that can: nay more, if the strongest temptations could not shakebag his faith; doubtless they have confirmed it: if storms and tempests cannot blow d●wn nor break the tree, they are wont to root it faster. Consider our Prince as a King, as a Christian, as the great Confessor of the Prot stant Faith, you will find him every way an Object fit for Honour. 3. God himself seemeth in an high degree to advance our Gracious Prince's Honour. Surely, where God honours, there man must honour too: it is our Soveraign●s present case; that God, who requires an honour for him in his Precepts, doth now seem to cast much honour upon him, in his Providence. Do you ask me, how? I answer, 1. God hath now wonderfully wiped off that reproach, which some unadvised persons had cast upon His Royal Name and Family. It was said by some, doubtless, God disowned His Majesty's Person: Surely, God had laid aside his Majesty's Family: and why so? Why, his Armies were still beaten, his designs prevented, his Friend's worsted and undone, his cause overthrown, himself banished from Nation to Nation: nay some observed, that wh●re ●re he went, the judgements of God followed him close at heels: nay, it was made an observation in Print, that the King of Spain never prospered, after he had once been civil to the King of England. But consider, are not poor worms somewhat bold, that dare adventure thus dogmatically to interpret the mysterious providences of God? Surely, the particular dispensations of Providence are Texts so hard, that scarce one of a thousand can certainly tell what comment to put upon them: Particular Providences are not plain rules, but obscure riddles: 'Tis more safe to adore the wisdom, then interpret the will of the great God in his various acts of Providence. Yet notwithstanding, it hath been strongly asserted by some, & believed by others, that God had utterly cast off the King of England, and the Royal Family, and that upon this account, God suffered them to be still overthrown, and at length banished, and driven away. I answer. 1. In General, the defeats of Armies, overthrows, banishment, are all but outward crosses; and so no argument that God disowneth any person whatsoever. No man knows love or hatred by all that is before him. Outward mercies do not always argue love; nor do afflictions Ecc. 9 1. always argue wrath. God may severely punish, when yet he hath no intent to destroy: God may thunder aloud over that man's head, whom yet he doth not mean to strike dead in the place, God's judgements are not always swords to kill, but rods to correct, and that in mercy too. Ipsa Dei indignatio non aliunde est, quàm de misericordiâ, Saith Bernard: God would not sometimes look as if he were angry did not his very mercy move him: There is sometimes as much love in a frown, as in a smile from Heaven; there may be as much friendship in God's harder blows, as there is in his gentler strokes: Surely, the viper upon Paul's hand did not argue him to be a Murderer: No more doth God's lash upon any man's back argue that man to be a cast away. And as it is with persons, so it is with causes too; want of present success is no convincing argument that God disowneth a cause: Israel flieth before Ai, and yet the cause was Gods. The Turks have prevailed often against poor Christians, and yet their cause is the Devils. No man can truly judge of causes barely by their success or miscarriage. There are several reasons, why God may suffer the better cause for sometime to be worsted, as 1. God, it may be, doth not like the instruments; the work is good, but the tools are naught; the work shall lie, till God provide some better instruments to effect it. Or 2. God's time possibly is not yet come. The cause indeed at present is Gods, yea but the present time is not his. It was God's purpose, that jericho should be taken, yet not till the seventh day be come: It is God's purpose, that such and such a cause shall prosper, yea but it shall not prosper yet. The jews have a proverb, Was n● comede ante tempus, eat not Grapes before their season. Indeed, Grapes will appear to be sweet and luscious, yet not before the time of Grapes is come. It shall appear that God owneth such and such a cause, as holy and righteous, but not till the appointed time be come. It's true, Israel must come out of bondage, but Israel must not come out yet; now shall we say, that Israel was ever the less the Israel of God, because so long in Egypt? 2. In particular; the banishment of a King from his Throne is no sure argument, that God disowneth him. Indeed, it may argue some present displeasure, but not an implacable anger, to be in God. If God banish a Prince, it is a likely sign that God intends to scourge him at present, but 'tis no sure sign, that God intends to cast him off. I read of persons dear to God, and yet for a while banished too, Get thee out of thy country, Abraham the friend of God, Gen. 12. 1. and yet commanded from his country. Flee into Egypt, Christ Jesus the son of God, and yet scarce sooner born then banished. Mat. 2. 13. David was, not only a man, but a King after Gods own heart, and yet this David is forced to fly; you'll say, why so? surely when God turned David out of his Kingdom, he did not turn him out of his favour too; when David had lost the hearts of his Subjects, he had not lost the heart of his God too; O no, there are other reasons why God is pleased sometimes to suffer his david's, the choicest of Kings and Princes to be banished from their Courts and Kingdoms: see why in 3 particulars. 1. God doth this to correct them for sin. This was David's case, David had highly sinned; upon that account, David is thus severely punished. David enters upon Vriahs' bed, there's his sin; well, Absalon must enter upon David's throne, there's his punishment. At David's command, Vriah must lose his blood at God's command, David must lose his crown, yet still God doth this in mercy; he corrects indeed, but doth not reject; David is banished, but yet restored. 2. God doth this to punish the sins of subjects. Indeed 'tis said, I gave them a King in my wrath: but surely, God doth not Hos. 13. 11. always give, but sometimes takes away Kings in his wrath. Kings, if evil, are sore judgements, Princes if good, are signal mercies. 'tis an argument of wrath, when God is pleased, either to s●nd the one, or remove the othen. 'tis as great a judgement to have a David banished, as to have a Saul sitting upon the throne. 3. God doth this in mercy to his banished one's; the banishment of a Prince may look like a loss, and yet may prove his signal advantage; see why in 2 particulars. 1. The banishment of a Prince doth sometimes tend to secure his person. David is banished into the wilderness, and why so? alas! there was no safety for him at jerusalem: when David could not be safe among men, God secures him even among beasts; 'tis more than probable, that David had lost his life, had he not left his Throne. And hath it not been thus with our David too? Had not our Gracious Sovereign been ●ut of England, doubtless he had long since been our of the world; had not he left his crown, surely he had lost his head; when God was pleased to banish his person, he did then but secure his life; the place of his exile was the place of his safety too; God indeed commanded him into Egypt, yea but he kept him there, only till Herod was dead. 2. The banishment of Princes makes them more fit to govern. You'll say, it is good for men to be fit for their own employment: things, though good, yet if not fit, do scarce content us▪ robes of scarlet, if not rightly proportioned, do rather trouble then adorn; a strait shoe, though made of Gold, doth rather pinch the foot, then grace it; surely, the crowns of Princes are mercies only then▪ when God sits their head to wear them. Government is not an honour, but a burden, that is too heavy, except the shoulder be first prepared to bear it; well, and what is it that fits a Prince to rule▪ surely, nothing better than affliction, and no affliction better than banishment▪ Tools are not fit for their work, till they have been put in the fire; the axe is not fit to cut, till it hath been upon the Grindstone: a Prince is then most fit to rule, when he hath first learned what it means to suffer. It is good for me, that I have been afflicted: good for David a Saint, good for David a King; you'll Ps. 11● 71. say, why so? I answer, 1. Banished Princes, when once restored, will likely prove religious Princes: the more religious our Princes are, the more fit they are to rule; if we discern Grace in the Prince's heart, we need not fear the power that is in his hand. Blessed will be the government of that nation, where God ruleth not only over, but in the King. Well, but what Princes more likely to be religious then Banished ones? No King more afflicted, no King more holy, then David. Manasseh, when banished into Babylon, went a notorious sinner, but Manasseh, when restored to jerusalem, returned a Saint. No School for young Princes like affliction, it is good for a man to bear the yoke in his youth; surely, if it be good for a man, it is much more good for a Prince; Kings, that have greater temptations to Lam. 3. 27. sin, do the more need Antidotes against it. And surely, no Antidote like Affliction, it expels the poison already drunk, and prevents the future draught. It is not only the holiness, but will be the prudence of Kings to banish those sins from their Courts, which have already banished them from their Kingdoms; we trust, 'tis thus with our Gracious Prince this day: God hath thrown his crown into the fire, not to be consumed, but purified; to refine the Gold, and purge away the dross; God hath showed him David's troubles, that he might give him David's heart, and David's mercies. 2. Banished Princes, when once restored, will likely prove righteous Princes. Surely, it is hard for Princes to keep exactly within the bounds of justice, 'tis natural for mountain's to crush, for millstones to grind to powder. When power is exercised without control, it is too apt to degenerate into oppression. He, that meets with no interruption in his Government, is a rare man, if▪ being a King, he proves not, in some degree, a Tyrant too. David, one of the best of princes, becometh an oppressor, as well as Ahab, one of the worst. Well, God, for David's injustice, driveth▪ him from his throne, and what then? why, David, who, before his banishment, durst murder an innocent Vriah, at his return, refuseth to execute a blaspheming Shimei, Discite justitiam moni●i. If a Prince once lose his power, upon a recovery, his interest as well as his conscience bids him take heed how he use it. A King, once banished, seethe by sad experience, that there is a King of Kings above him. It is true, God sets the crown upon the Prince's head, but he doth not nail it there: Crowns are not on so fast, but God for sin can take them off at pleasure; now, if God shall wrest the sword cut of a Prince's hand, and yet restore it back; me thinks such a Prince will hardly draw the sword to kill, where it should but defend; O no, The King's throne shall be established in righteousness: we trust, that's Prov. 25. 18. our case this day we trust, that God, who at length restored our banished Sovereign, doth now intent to establish his throne in righteousness for ever. 3. Banished Princes, when once restored, will likely prove merciful Princes. Mercy is one of the choicest jewels in a Prince's crown; No prince like him, that hath power in his hand, and pity in his heart. 'tis said of Caesar, Dando, sublevando, ignoscendo, gloriam adeptus est, Caesar got his glory by giving rewards, by for giving injuries. The Prince's power makes us fear him, but his compassion makes us love him. Now, the more a man's sufferings are, usually the more is his mercy too; who pitieth the hungry more, than he that hath been ready to starve himself? 'tis said, the Kings of Israel are merciful kings, and how so? alas, their afflictions were sore ones, Non 1 Reg. 20. 31. ignara mali miseris succurrere disco, it is natural for men to pity that in others, which they have groaned under in themselves. Surely, afflicted Princes cannot but pity afflicted subjects; if the head have ached itself, it will find an eye to weep, for the aching of every member. David returneth from his banishment; his life, and his crown were saved; well, what followeth? why, here's his mercy, if David hath scaped, Sh●mei shall not die: well, is not this our case this day? We have a Prince of affliction, and we hope, a Prince of Mercy too; 2 Sam. 19 23. that God, who now puts a Sceptre into his hand, hath laid the rod upon his back, and why so? why surely, as God now puts the sword into his hand to execute justice, so he hath laid the rod upon his back to teach him mercy; God will not enable him with power to punish, till he first teacheth him pity to spare; sure I am, it is a King of Mercy, that England needs; and we trust, it is a King of mercy; that England doth now enjoy; doubtless, it is an Argument of mercy, that a Prince, so highly injured, should so freely offer a Pardon, even before the Offenders ask it, we taste of his Goodness, before we see his Person: our King Proclaimeth his Mercy, before we Proclaim his Sovereignty; our Prince confirms an Act of Oblivion, before our Parliament can prepare it▪ we are not yet upon our knees; and yet, behold, our Pardon is in our hands! 'Tis a Gracious Prince, that pardons even at a distance, that sends his mercy before him, as if he were more ready to spare then rule▪ more ready for a Seat of Mercy them a Throne of Majesty▪ it is not easy to say, whether is greater, the King's mercy; or the Subject's guilt. 4. Banished Princes, when once restored, will likely prove Humble Princes. Manasseh humbled himself greatly where not in jerusalem, but in Babylon; not in his Palace, but in his prison. 'tis not easy 2 Chron. 35. 12. for a King, that sits upon his own Throne to lie low at God's footstool; for Mountains to become as Valleys! for men rich in purse, to be poor in Spirit! for a King that wears a Crown, not to lift up that head that wears it! Surely, 'tis almost as easy for a King to part with a Kingdom, as not to pride himself in it: It not this great Babylon? Dan. 4. 30. 'tis infinite mercy, if the thoughts of Princes be not as high as their Condition: they have need of something to keep them humble, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, remember that thou art a Man▪ Philip a King, is yet but Philip a Man; if Philip the King be proud, yet let Philip the man be humble. Agathocles, once a Potter, becomes a King; upó his cupboard he hath his vessels of Silver, and vessels of Earth: the vessels of Silver speak a King, the vessels of Earth speak a Potter; his vessels of Silver mind him, that Agathocles, now a King, must be noble; his vessels of Earth mind him, that Agathocles, once a Potter, must not be proud. Doubtless, Kings and Princes need some Memento or other; the finest of Metal stands most in need of some allay to temper it. God seethe fit, that in the Diadems of Princes there should be Thorns as well as jewels; Thorns to prick their veins, as well as jewels to make them swell; God seethe fit, that in the Crowns of Kings there should be a weight, as well as a Lustre; the head must ache as well as shine. But now, if lesser afflictions will not Humble, greater shall; if rods will not serve, Scorpion's shall, when God will humble a King, if the cross of his Crown will not do it, the l●sse of it shall; that Prince must part with his kingdom, rather than keep his sin; and may not this be our case this day? God hath dealt severely with our Gracious Prince, and why so? we trust, to make him Humble. 5 Banished Princes, if once restored, may likewise prove Great and Glorious Princes: you know, if men build high, they lay their foundation low: 'tis thus with God; joseph must be made the Second man in Pharaoh's Kingdom, yea but Joseph must first lie a Prisoner in the Gaol: Daniel must be made Ruler over all the province of Babylon, yea but Daniel must be made a Captive first; Christ jesus ascends into the highest heavens, yea but first he must down into the lowest hell: 'Tis said, He, that humbleth himself, shall be exalted: we may also say, he, whom God humbleth, shall be exalted: Mat. 23. 12. it is God's usual Method, whom he intends to advance, he first degrades: as for sinners, that of the Poet is true — tolluntur in altum lapsu graviore ruant.— God mounts them upon high, that their fall may be the greater; but as for Saints, God layeth them low, that their rise may be the higher. Well, and who can tell, but this may be God's design this day in England? who knoweth, but God hath kept our Gracious Sovereign low, on purpose, to mount him higher? It's true, it may be our Prince, till now, was not fit for his Throne; yea and it may be, till now, his Throne was not fit for him. Some persons, in their Minority, grow but little▪ yet afterwards they shoot up apace; our King, in his Minority, hath been at a stand; but now, who can tell, but God intends to add many cubits to his stature? Diamonds, sound rubbed, shine the brighter: Spices, sound bruised and pounded, smell the sweeter: never doth the Sun seem more glorious then after an Eclipse: and who can tell, but God hath kept England's Sun under clouds of obscurity, that at length his beams may break out with greater lustre? what Israel's David saith of himself, we trust, may be said of England's David too: Great is his glory in thy salvation! The greater his sufferings were once, the greater his Honour now: the heavier his Ps. 21. ●. cross, the brighter his Crown. 6. Banished Princes, when once restored, will likely prove beloved Princes: Never did David see more of his people's affection, then at his return from his banishment: David was now the more in the heart of his Subjects, because he had been out of their eye. That of the Roman Orator is usually true: carendo magis, quàm fruendo, bona intelligimus: we see and prise the goodness of things rather in their want, then in their Enjoyment: never did that woman so highly rejoice over her little piece of Silver, till it came to this, I have sound the piece, which I had lost. Never did that Luk. 15. 9 Father so much rejoice over his Prodigal son, as when it came to this: This my son was lost, and is found things of any value, if once Luk. 15. 24. lost, are valued higher, upon a recovery; to want their possession is the best way to raise their Price. Well, and hath not God raised the Price of Kings this day in England? I am persuaded, our Gracious Prince is not more welcome to the house of the King, then to the hearts of his Subjects; do not ours souls stand as wide open to receive him as his own Gates possibly can do? God hath given him the command, not of our purses only, but of our affections too; tell me, who can, whether England hath shed more Tears of sorrow for the loss of the Father, or Tears of joy for the restitution of the Son? Surely, never did any King of England die more lamented than the father; never did any King of England come in more desired than the Son; and why so? alas! England hath sorely wanted her King! Sometimes Anarchy hath been our Grievance, and what wonder then, if Monarchy prove our joy? we have sometimes groaned under the Tyranny of a Commonwealth, and what wonder then, if we rejoice under the Government of a King? I am persuaded, if God had not removed our King, we had prized and loved him less, the Advantage is his as well as ours; what, by his Banishment, he hath l●st in his Revenues; by his return, he hath gained in the affections of his people. Now, the result of all is this; when God banisheth a King, he may intent him mercy; and consequently, a King's banishment can be no Argument that God disowneth him. 2. God hath remarkably owned our Gracious King in the dispensations of his Providence: indeed, it is no easy matter to understand the voice of God speaking by his Providence; yet so far as man can rationally become God's interpreter, this voice of his Providence seems to whisper this language, Namely, that the King of England is a King in favour with God▪ see how God seems to own him in two Particulars; 1. God seems remarkably to own our Gracious King in the preservation of his lif●▪ Surely, when God is pleased wonderfully to interpose for the preservation of a Person, it looks like an an Argument, that God hath something more than Ordinary to do for and with that Man. Now, that this is our King's case, I shall evidence by these two Particulars; 1. God did Wonderfully preserve the life of our King in the day of battle. But, you will say, for a person to escape in a battle, is that a Won●er? I answer, our Kings escape that day was more than Ordinary; for 1. The Army that pursue● and sought the King, I mean, at Worcester, was much more numerous and stronger than his own. His own Army, though consisting of some thousands, yet compared with the Rebel's army, looked but as an handful of men. Poor Prince! he is encompassed round with men and malice, with strength and hatred, and yet behold, he escapes! 2. Our Kings own army was quite broken to pieces, his men generally routed and taken. Alas! what humane help had our King that day but his Army? under God, his defence lay only in his men about him; but alas! his strength is quickly gone, his Army scattered; the King left, as a lamb in the midst of Wolves', and yet secure! 3. Multitudes of men were slain round about the King. It is said, many hundreds of subjects fell that day; and yet the King, who ventured himself in the battle as well as others, must surely scape: doubtless, God who is the Lord of Hosts, had given the sword a charge concerning his Sacred person; the bullets had no Commission to touch him, who was the Lords anointed. 4. There were but a few p●rsons of Quality escaped that day besides the King. When others are slain, the King is alive: when others are taken the King escapes; God preserveth his Person from the violence of men, his life from the stroke of Death; his Majesty becomes a Prisoner neither to a Gaol nor to a grave. 5. It was the King's person that was chiefly aimed at. Subjects slain and taken were but a petty booty, the great prey desired, was the King; to overthrow his whole Army, and to miss of his own Person, was not counted half a victory. His great Enemy aimed at the Kingdom, and consequently, at the King; but surely, the King's Personal escape was a great Alloy to the overthrow of his Army; it was but a cold conquest to get the day, and miss their prey; to win the field and lose the King, but however, as the King's escape did lessen the joy of his enemies, so it doth magnify the mercy and providence of his God; 'tis next to a wonder, that he, almost alone, should escape, who almost alone was struck at; doubtless, had the King that day been a conqueror, God had been less seen in his victory, then in his escape; less seen in the field then in the wood; It was a more wonderful Providence for God to secure him in a defeat, then to save him by a Conquest. 2. God did wonderfully preserve the life of our King after that fatal day of battle. Indeed, through mercy, the King quickly scaped from Worcester; yea, but he could not so quickly scape from England; he had scaped the sword of open enemies, yea but he might easily have into the hand of treacherous friends; one man might have done him that mischief, which an whole army could not do: an army could not kill him, & yet a single Person might have betrayed him. Poor prince! go whether he will, dangers attend him still; but now, here is the Providence of God; he, that saved him upon the Mount, saved him in the valley too; that God, who preserved him in the field, preserved him in the city too; and surely, the Providence of God was seen as much in preserving the King in the day of his retirement, as in the day of battles See why in four Particulars, 1. Consider how hard a thing it is for a King to be concealed. Alas! Kings and Princes are Public Persons, more Generally known, especially in a time of war, than other men. 'Tis an easy matter for the low shrub to lie hid, but the tall Oak will be visible; you may pull off the l●aves of a Cedar, yet it's own height will discover what tree it is; so here, there is that Grandour, that Majesty in a Prince, that is apt to betray him, even under a disguise. If a Gentleman may be known by his face, much more may a Prince be known by his Majesty. 2. Consider how strict a search was made after the King, when he had escaped. It is true, the prey was now got out of sight, yea, but how many packs of bloodhounds were immediately sent to pursue? there is no safety for the King in England, but alas, how shall he get beyond the Seas? it seems a thing almost impossible, and why so? why surely, because there is a search in the City, a search in the Country; not a port-town in England, but a trap is set to catch him! tell me then how can that Prince scape, for whom it seems as Impossible to be safe upon the land, as to get to Sea? surely, our resolve must needs be this, it was digitus Dei, the finger of God was in it. But 3. Consider how dangerous it was for any m●n to entertain and conceal the King. It is true, to entertain the King in his low estate was every man's duty, yea but it was every man's danger too; to conceal the King was then an high act of Loyalty, and yet not to betray him was proclaimed an high act of Treason; a subject could not do his duty without the Imputation of sin; we could not endeavour the Preservation of the King without the hazard of running upon our own ruin; and yet notwithstanding all this, Persons there are of God's Provision, who to save the King's life, resolve to venture their own, now, here is the Providence of God, God saves both King and them; both are in danger, yet both escape. 4. Consider what a reward was promised to him, who should Discover the King. Surely, considerable sums of money are strong temptations, especially, to persons, whose spirits are as base, as their estates are low; judas betrayeth the son of God for thirty pieces of Silver, and might not the blood of our Gracious Sovereign have been sold for a thousand pounds? surely, men that would not refuse to conceal him for fear, might yet have been tempted to betray him for gain: by undoing the King, a man might have made himself: and yet behold, the King is saved! and if so, wonderful is the Providence of God in his preservation, the King shall not die by the sword of enemies, nor miscarry through the Treachery of friends. But 2. God hath now wonderfully owned our King in his restitution. Surely, that Argument, which some men lately pleaded against the King, may now, upon better grounds, be pleaded for him. If the cr●sse Providences of God, which once befell our King, might be looked upon as so many Frowns from heaven, why may not the successful Providences of God, that now attend him, be looked upon as smiles? it was lately said, surely, God disowneth the King, because he is banished, and why then may it not now be said, surely, God owneth the King, because he is restored? if former overthrows were an Argument o● wrath, why then should not present success be an argument of love? and the rather, because the present restitution of our King hath in it much of wonder, whereas his former defeats and banishment had none at all: surely, that the weaker army (and such was our Kings) should be beaten by the stronger, that a Prince, driven out of his strong holds by a more potent Army then his own, should also be driven out of his Kingdom, hath nothing of wonder in it; but now, that a Prince thus driven away, should be thus restored, is next to a miracle; the restitution of our King, as it is a great mercy in itself, so it is a mercy wonderful in its Circumstances. Consider it in 3 particulars. 1. The restitution of our King was a mercy long desired, and often attempted, but still all in vain. Surely, the longing desires, the frequent attempts of the Nation to bring back the King, seem to argue, that his return is looked upon as a choice mercy indeed, but the constant frustration as well of our attempts, as our desires, seems to argue, that the return of the King was a mercy not easily to be obtained. 2. The restitution of our King was a mercy at this time little expected: our desires for our King were great, yet our hopes but little; the nation had more reason to wish, then to expect a King. When we looked upon the greatness of the mercy, we could not but beg it; when we looked upon the difficulty of the mercy, we could not but despair it. Had some Prophet, a few months since, foretold us, that by this day our King should be upon his Throne, Cassandra like, he had spoke truth indeed, but such a truth, as few in England would have believed. To have given Credit to such a Prediction, would have been judged a rash and foolish Presumption, rather than a Rational Act of faith. For 3. The restitution of our King was a mercy at this time more opposed then ever. You know, the King was formerly opposed by the sword, yea but now he must be opposed by an Oath; men, that formerly had engaged but their lives, must n●w engage their souls against him▪ 'tis not now enough for men to act with an armed hand, but they must act with an armed Conscience too; that men may forget, that it is Treason to exclude the King, it must be made a sin, a breach of Oath, so much as to own him. Thus, thus did men fortify against the King their Interest with strength, their Treason with Religion. But alas, what strange transactions are these! that men, who desired to look like Saints, should act like Devils! that men, who once swore to defend the King, should now abjure him! well, is this a time to expect our King? the door seems not only locked, but barred, and walled up against him, and how then shall our King come in? why now, behold, here is the wonderful Providence of God God opens a back door to let in our Sovereign; an inconsiderable number of men from Scotland must defeat England's victorious Army, and that without one Blow. Sure, admirable is the mercy and wisdom of God in this Providence of his; to prevent the invasion of a foreign Army, God brings home our King by his own subjects; to prevent the effusion of blood amongst our selves, God brings home our King in peace. May we not say, O Lord, how wonderful are thy works in England this day? that God should bring in his anointed one, when they, that opposed it, had least cause to f●ar it! when they that desired it, had least cause to hope it! that God should bring him in without the suspicion of his enemies, without the expectation of his friends! O surely, it is the Lord's own doing, it is marvellous in our eyes! Sure I am, if the Gild of high offenders, if the interest of rich Purchasers, if the power of a puissant army, if the fear, malice, and policy of a pretended Parliament could have kept him out, England had never enjoyed him. But, God seethe not as man seethe; God turns the army out of London, the Grandees themselves out of the Parliament House, and so, not a man openly opposing, to his own Glory and our comfort, brings home our King: we can say in the words of the Text, blessed be God, Our Lord the King is come again in peace to his own house. And here I should have put a Period to the tediousness of this Discourse, and the trouble of the Reader; only I thought fit yet to add a few words 1. to his majesty's friends, and 2. to his Majesty himself. 1. To you who are, or at least pretend to be His Majesty's best Friends, and most Loyal Subjects, a word of advice in two Particulars, 1. Be advised, that you do not Idolise Instruments. God hath now wrought a signal deliverance for this Nation of England in the restitution of his King and ours; God hath given in this Mercy by miraculous ways and means; Surely, the work is Gods, and if so, let the glory be his too. Not but that there is a great respect and honour due to our renowned General, who is indeed a Glorious Instrument, but still in the hand of God; God hath highly honoured him in that work and we should be very unthankful, if, in his place, we do not honour him for it; but still though we may look upon the instrùment, yet we must look above it; let us be thankful to instruments, but withal, let us be sober too; let us give man what is man's; but God what is God's, pay the one, rob not the other. 2. Be advised, that you do not abuse this signal Mercy of God to us and ours; it is sad to consider, that many Gentlemen and others, who pretend to be the most Loyal Subjects of England, do, upon that account, grow most profane. Some men's Allegiance is little evidenced, but only in drinking his Majesty's health; men, never valiant, but when half drunk; never more for the King, then when they are not for themselves. Sure I am, such persons are like to do the King more injury in the Tavern, than service in the field; instead of drinking the King's health, I fear, they have drunk one Kings death already; they mingled the King's Blood with their own wine. Certain it is, that many of our late Gracious King's Friends proved the worst of his Enemies; they were the men, that shamed the Cause which they owned, and destroy-the King, pretending to defend him. Gentlemen, if you look upon our present Sovereign as a Prince likely to encourage profanes, I must tell you, that you do the King more wrong, than they, which lately looked upon him, as the Common Enemy. It is not easy to say, whether the King suffers more by the pretendly pious Rebel, or by the profane pretended Loyalist; the sins of a profane Loyalist draw that sword, which the hands of Rebels fight with; the rebel kills with a Threatening, the profane Loyalist wounds with a Compliment. But how ever, if by the restitution of our King, men expect a restitution either of profanes, on the one hand; or superstition on the other: I do not doubt, but as God hath disappointed the sad fears of his Saints: so also our King himself will disappoint the wicked hopes of sinners; God hath given us a King; a mercy, we hope, that will prevent the ruin of our Nation: yea but God hath given us, we trust, a pious King; a Mercy, that will prevent the ruin of our Religion; Gentlemen; if you are for the King, be also for God; O remember to Render unto C●sar, the things that are Caesar's: but, O forget not that which followeth, Render to God th● things that are God's: Be Loyal, but, be not profane: Honour th● King: but withal, Fear God: Why should man part asunder what God himself hath joined together? But, 2. To His Gracious Majesty himself, a word, 1. of apology. 2. of Request. 1. A word of Apology for myself: Who am I that I should speak unto the King! but, O my Dread Sov●raigne, I am one, though the meanest of those, that love your majesty's Sacred Person, and shall, to death, obey Your Sacred commands: I have a soul, as well as a Sermon, to welcome You to Your Throne: nay I can yet, with modesty, say a little more: I ever owned Your Majesty, as my King and Father, even then, when your Majesty seemed far enough from recovering your Kingdom. Indeed, I had not an hand able to fight for your Majesty, nor an estate able to contribute: yet I had an heart to pray, a Tongue to Speak, and a Pen to write; that, which was then my hazard, is now my comfort; and, I hope, a sure Testimony of my Loyalty too; Sure●y, Respect to a Prince, when attended with danger, needs no witness to prove itself to be right Allegiance. Indeed, duty, when done with safety, may seem to lose its Nature and Name: but duty, when done in danger, seems to be done out of Duty indeed. Allegiance to a King, when it is surely safe, and possibly may be advantageous too, may be interpreted as a bare compliance only: but Allegiance, void of hope and full of fear, looks like itself, and deserveth it's own name. That we, who ever continued your Majesty's Loyal Subjects, did not do our whole duty, argueth the weakness of our courage: yet, that we did do a little, argueth the sincerity of our Obedience: and if so, if our former Respects to your Majesty, in your sufferings, must be acknowledged to flow from Conscience, I hope, our present respect can not reasonably be judged to proceed from flattery. I dare not think, that the Allegiance of Loyal Subjects shall lose its name, because our King hath recovered His Crown. But, I should not at all have mentioned what we have done, were it not my only argument to prevail for your Majesty's Pardon for what I have now to say, and that in two words of Request. 1. A word of request for myself and my fellow subjects; Dread Sovereign, we have all, more or less, had our miscarriages towards your Majesty; I am Bold, in the name of all, to beg your Majesty's Pardon; to press your Majesty with Arguments, were to distrust your forwardness to mercy; were not your mercy easily obtained, I should entreat some better Orator to beg it. I cannot more highly magnify the mercy of our King, then by saying, that it seems as great as the miscarriages of his subjects; surely, England stands guilty of a thousand miscarriages; and yet, I understand, there is with our King, as with our God, But one sin unpardonable: and why that one? Surely, there is mercy enough in our God, and in our King, to pardon even this sin also; but there is not a Capacity in the sin itself to be pardoned; it might be pardoned, but cannot. Dread Sir, As to the Death of your Royal Father, (now with God) I think, this discourse doth sufficiently evidence, that my soul abhors the act, as abominable; and the Grand Contrivers of it, as Notorious; I do not become their Advocate, nor plead for them, who, I hope, have nothing but repentance and shame to plead for themselves: But, Sir, there are some petty Traitors, some Vnder-Rebels, who, as they now need, so, I hope, in time, by tears and obedience, may deserve your Majesty's mercy. There are some persons amongst us, I dare not say, men of more religion than Loyalty; but I am persuaded, men of more Conscience than Knowledge; persons, whose blame lieth more in their heads, then in their hearts, persons indeed, who have acted against your Majesty, yet what they have done, they have rather done by other men's heads, than their own hands. It is far from me to excuse the sin, yet would I fain interpose for the Person; when I consider, what these men have done, indeed they look like objects of justice, but when I consider, what they have been and are, persons indeed drawn away, but easily reducible to their Obedience, I would fain recommend them to your Majesty, as objects of mercy. But why do I beat the air? Why do I plead for that which seems already granted? I should rather thankfully acknowledge, then humbly beg your Majesty's mercy, only thus, we beg a Pardon, an act of Oblivion, that may be passed, not only in a Parliament House, but in your Majesty's bosom. 2. A word of Request for God and his Church. Dread Sovereign, I have often pleaded with God for your Majesty's Interest; pardon me, if I now plead with your Majesty for the Interest of God. I need not mind your Majesty of that, which, I know, you can never forget; Only thus; God hath now done great and Glorious things for your Majesty: and surely, God doth now expect, that your Majesty, in the sense of his Mercy, your kingdom's necessity, and your own duty, should do great things for God and his Church. God hath now, we trust, established your Majesty upon your Throne; And O may your Majesty exalt Christ upon His: God hath made your Majesty the Protector of your own subjects, and O may your Majesty be the Protector of his Saints and Servants! the Church of England hath now too much need of a Prince, (and therefore of your Majesty) that may not only be styled, but be, a Defender of the Faith. God hath now restored your Majesty to the Government of Our State; And O may your Majesty restore and settle a righteous Government in God's Church! the want of a Government hath bred Confusions in our State, and distractions in our Church: for want of a fence, the boar and the fox have got into the Vineyard of Christ: the Boar strikes at the Vine, the Fox eats up the Grapes. For want of hirdles, the poor sheep of Christ have wandered, and fell among devouring Wolves. Now, the Lord make your Majesty more and more sensible of his Merci●s and his Church's Miseries! the Lord make you a Nursing Father to Zion, but a Stepfather to Babylon! As your Majesty hath been a King of Prayers, so may you be a King of Praises too! The Lord increase the honour of your Temporal Crown on Earth! but above all, the Good Lord prepare your Majesty for the Weight of an immortal Crown in Heaven! In the mean time, O may your Majesty be, the love of Saints, the fear of Sinners! FINIS.